Talk:Hadaka Matsuri

This article hath been hijacked by the trolls

Beliefs: "Over 9000 men"? Lol. I don't know if it's just that bit or the entire section, but I would have someone look into it. —Preceding unsigned comment added by DrBogdanovic (talk • contribs) 16:30, 21 September 2010 (UTC)

- I can't really verify or discredit anything (since there are no sources...), but none of this "shin-otokoa" (it MUST be "shin-otoko", 新男, "new man", that is meant) stuff is mentioned in the Japanese article, which is very suspicious. Also, I went to one of these festivals a couple of weeks ago (a friend even participated), and at least at that festival I saw NO indication of any shaved man being chased by anyone. Furthermore, "新男" doesn't give any worthwhile hits on Google. /Anton —Preceding unsigned comment added by 114.163.120.78 (talk) 15:12, 4 February 2011 (UTC)

-I'd agree. I just went to the event this week and there was around 100 men, maybe 200 there. There's no way 9000 men would fit in that temple.Tito151 (talk) 21:13, 9 January 2013 (UTC)

The link from "Saidaiji Temple" refers to the wrong Saidaiji. The Temple in the article is in western Okayama, the referred one is in Nara. — Preceding unsigned comment added by 58.95.35.94 (talk) 08:33, 18 February 2019 (UTC)

Hadaka Matsuri could be translated

Hadaka Matsuri means "naked festival," so the article could be renamed as Naked festivals of Japan, much like how Matsuri currently redirects to Japanese festivals. At the 蘇民祭 article at Japanese Wikipedia, it is stated that sominsai is a 1,000 year old hadaka matsuri. In this context, I believe the term is a common noun phrase that just sticks an adjective to a common noun as opposed to "Hadaka Matsuri", a proper noun, as the titlecasing implies. It doesn't refer to a single specific matsuri. Also, there are other phrases that could be used interchangably in some cases, such as hadaka mairi (裸詣り). --Zannenzaka (talk) 12:47, 22 May 2010 (UTC)

Delete Sections

The History, Beliefs, Controversy, and Types sections (I think that's all the subheadings) have no sources and as mentioned above are highly suspect as being a lie/joke. In fact, the history portion is in direct opposition to the only cited source which states the Saidaiji Eyo is the first Naked Festival. There are other sources to back that claim, but there do not seem to be sources for the other. Would it be best just to delete the subheadings (or move them here for review) to allow it to be rewritten? — Preceding unsigned comment added by 121.83.129.3 (talk) 03:42, 20 February 2012 (UTC)

I removed the information in the article to place it here for review. As stated in above discussions, most of it is highly suspect and unsourced:

History

The origins of this festival date back 500 years when worshippers competed to receive paper talismans called Go-o thrown by the priest. These paper talismans were tokens of the completion of New Year ascetic training by the priests. As those people receiving these paper talismans had good things happen to them, the number of people requesting them increased year by year. However, as paper was easily torn, the talismans were changed to the wooden ofuda that we know today.

Naoi-shinji, also known as "Hadaka Matsuri (naked festival)", started in the year 767 AD, the Nara Period. This rite was founded on the fact that the governor of Owari Province (presently Aichi Pref.) visited the Owari Shosha Shrine ( Konomiya shrine ) to drive away evil spirits and calamities, because Emperor Shotoku ordered all the kokubun-ji* to offer invocations to dispel plagues.

It is said that the form of the festival, a struggle to touch the Naoinin or Shin-otoko (man of god), is reminiscent of the struggle in old times between the assemblage of lower-ranking shinto priests called shanin and contributors tried to catch and set up a man for naoinin (shin-otoko), an unlucky poor man, who was unwilling to take the role.

Beliefs

Shinto tradition believes that the Naked Man absorbs all bad luck and evil deeds from the men who touch him - no-one is sure, but the ritual may commemorate the end of a plague, as the Naked Man takes on the ills of the community and is then expelled from it.

It is a great honour to be chosen as the Shin-otoko. It needs to be - first he must undergo elaborate purification rites by shaving off all the hair on his body. He then sets off through the streets, besieged by over 9000 men, all desperate to touch him. He is pummelled, chased, pulled over; he faints, is bruised and must spend an entire day in the thick of a heaving mass of loinclothed bodies while completely naked. When he finally arrives at his destination, the crowd jostle to grab any available part of his body for an hour or more before he can pay his respects to the Shinto deity of the shrine. Once he is dressed he is then shooed out of town to rid the town of all evil.

Only the men dressed in loincloths (fundoshi) and sandals are allowed to touch the Naked Man and special bodyguards line the route to splash freezing water over them as the Naked Man draws near. This has the dual purpose of restraining the wild impulses of the loinclothed ones while creating an aura of mystery around the steaming man.

Types

Konomiya Hadaka Matsuri in Nagoya is a naked festival held around March. The original purpose of the festival was to drive away a plague. Today it is performed to get rid of bad luck and bring about good luck and good harvests. One person is chosen to be the lucky symbol of the festival, the Shinotoko. The Shinotoko is completely shaven and unlike his fundoshi (loincloth)Кул brethren, he is completely naked. The other participants chase him in an attempt to touch him in order to receive good luck.

Niigata-ken’ Bukoji Temple (普光寺) (Urasa Station)

Naked Man Festival (Japanese title 浦佐毘沙門堂裸押合大祭):　In the beginning of March of every year there is a Naked Man Festival held at Bukoji Temple (普光寺) in Urasa town, Minami Uonuma City, Niigata-ken （新潟県南魚沼市） near the Shinkansen station. There are many of these kinds of Festivals held throughout Japan, each with its own regional flavor. At least one Japanese website claims that this particular Festival has 1200 years of history, but this is unconfirmed. The common description is that hordes of scantily clad men push and shove each other while chanting and carrying burning candles. What is actually occurring is a bit more complex.

For the purposes of the Festival, there is a person appointed as the “good luck keeper”, who sits upon the elevated stage/main altar of the Temple. To touch this person is deemed to bring good luck the entire year. However, the correct and required way to touch this person is to proceed directly through the middle of the Temple, approaching “straight” down the center. The metaphoric connotation between “straight” and “crooked” is believed intentional. The “good luck keeper” has a number of guards who line the stage and prevent, often through somewhat physically forceful means, participants from entering the stage incorrectly from the sides.

Before the Festival, all participants are encouraged to drink enormous amounts of Sake (Niigata-ken produces some of the best Sake in all of Japan) which is supplied by the Festival, and most (almost all) participants are highly inebriated. In addition, the Temple is overfilled, with a steady stream of (mostly drunken) participants continually flowing-in as the festival progresses.

Thus, the shoving is a result of an overfilled Temple, in which numerous intoxicated participants are attempting to gain entrance to the center stage by charging directly through the middle of this unruly mob. Meanwhile, the gatekeeper guards forcefully shove off participants who attempt to enter the stage from the sides. Throughout the Festival numerous other events occur within the Temple, often including group chanting and the carrying of large burning candles through the crowd onto the elevated stage/main altar.

The event inside the Temple is the main, but not the only event, as there are also festivities leading up to the entrance of the Temple. First, after being fed enormous amounts of Sake, participants are led in an organized groups through the town and up the large hill in which the Temple is situated. All are shirtless and wearing only a white fundoshi loincloth and straw zori slippers in the winter cold. This is where the pushing and shoving, with some fistfights in-between, starts to occur. Violence, on a extremely limited and controlled scale, is expected and almost encouraged amongst participants; with members of local Karate dojos and other “bouncers” stationed along the festival route to quickly end the numerous drunken fistfights before anyone gets seriously hurt. Then, leading up to the Temple, participants are made to run along a snow covered trail and jump into a pool of cold water before entering. Throughout, there is an abundance of chanting and merrymaking along the way.

Once inside the Temple, the conditions are too chaotic for any kind of fisticuffs or merrymaking, as participants are focused on not falling down, as there is a very real danger of getting trampled or kicked.

Sociologically, the festival reveals a great deal about the local conditions and history. The participants from the neighboring towns are basically farmhands and working class males, who are forced to suddenly live somewhat sedentary lives while Niigata goes dormant during its snowbound winter. Historically, as before modern transportation systems arrived many of these towns were literally snowed in, it is easy to envision how frustration and boredom may have been the actual origins of this physically demanding Festival; with the Festival offering a very much needed release of physical tension and resentment. It is said that whatever happens in the Festival is forgiven at the end with no repercussions. Historically, this probably gave males the opportunity to vent some physical aggression against others in their small farming village, without earning the disrespect of their neighbors.

Although there may be some limited, but harmless, violence, it is all in good fun, as the festival can best be described as controlled and directed mayhem. For the tourist the Festival offers a spectacle that can best be described in western terms as a drunken rugby game, with numerous intoxicated boxers, kamikaze pilots, and American football player types charging through for good measure. For the traveler, it offers an interesting perspective on the role of social releases in Japanese society; with insight on the traditional foundation of a society that often allows for emotional releases within a larger controlling structure.

The action is centered around Bukoji Temple near Urasa Station and is easily located and accessed. As with most Japanese festivals there is no charge associated with watching (at least on the street and hill sections, check if there is any admission fee or other restriction associated with entering the spectator area within the Temple). There are many spectators, as the street and far corners of the Temple are lined with both locals and tourists. Spectators range from local families who have come out to cheer on relatives to foreign and Japanese tourists who have come to witness this rowdy spectacle.

Like most Festivals throughout Japan, the Naked Man Festival participation seems to be a local affair. However, every year a limited number of students from the nearby International University of Japan (国際大学) are invited to participate, giving a small number of foreigners the opportunity to experience this traditional Festival. (This article written by a two time participant and 1995 graduate of the International University of Japan; and thus, the information herein dates back to the mid-1990s.)

Participation

These matsuri often happen in one of two times of year, but rarely both times at the same place.

• It is common that mud is involved in the festivities in some way, and this no doubt lends to the entertainment.
• Hadaka matsuri held in summer tend to involve participants in loincloths carrying mikoshi, a sort of portable shrine.
• Hadaka matsuri held in winter tend to involve ritual purification by water followed by a mass fight for a holy object (such as a stick, jewel, etc) that symbolizes the event.
• Participants are often adult males, who try to cultivate a strong image; however, young boys and girls have been known at times to participate, and in this sense the festival can become a rite of passage for young participants. Most naked festivals limit participation to adult males, but many have separate events where youth may participate, allowing communities to pass their traditions from generation to generation.
• Some locations are dedicated to young men's (or rarer still, women's) hadaka matsuris. This is more common in Western Japan.
• Some places have changed their hadaka matsuri traditions, and switched to female sumo instead.
• Like other festivals in Japan, hadaka matsuri have multiple forms of entertainment for spectators, including stalls with food and games, and taiko drumming. Tourists often travel to see the spectacle.

Controversy

The nature of these festivals, with their scantly-clad participants, is not usually an issue in Japan. In fact, when participants do get naked, it is usually considered a healthy, sacred act, and not indecent. However, some controversies do exist.

• Safety among slippery mud and water, and due to exposure, can be a concern.
• One looming problem for some festivals has been the participation of unsavory characters looking to gain monetary prizes. Some festival organizers claim that yakuza participant numbers have risen, leading to aggravated violence in what are supposed to be jovial bouts.
• Some festivals, such as the Doro mochi tsuki in Tara, Saga have been more subdued in recent years, due to unwanted attention from the media, and the claim that people are forgetting the true, religious meaning behind the festival.